Nobody will deny that the Law of Moses or, more precisely, Judaism, contains two elements that are distinct from each other in nature, in purpose and in the means that serve for their implementation – it contains practice, and it contains morality.
Judaism is, without any doubt, one, and its practice is connected in countless ways to its morality. Jewish practice lends its design from Jewish morality in adopting, at times, the splendor of His holiness and greatness. Yet Jewish morality is not intended only for the shaping of good citizens of Jerusalem Above but also for the shaping of good patriots, good Israelis, and good citizens of Jerusalem Below.